צְלוֹחִית שֶׁהִנִּיחָהּ מְגֻלָּה, וּבָא וּמְצָאָהּ מְכֻסָּה, פְּסוּלָה.
הִנִּיחָהּ מְכֻסָּה וּבָא וּמְצָאָהּ מְגֻלָּה, אִם יְכוֹלָה הַחֻלְדָּה לִשְׁתּוֹת הֵימֶנָּה, אוֹ נָחָשׁ לְדִבְרֵי רַבָּן גַּמְלִיאֵל, אוֹ שֶׁיָּרַד בָּהּ טַל בַּלַּיְלָה, פְּסוּלָה.
הַחַטָּאת אֵינָהּ נִצּוֹלָה בְּצָמִיד פָּתִיל.
וּמַיִם שֶׁאֵינָן מְקֻדָּשִׁין נִצּוֹלִין בְּצָמִיד פָּתִיל:
כָּל הַסְּפֵק טָהוֹר לִתְרוּמָה, טָהוֹר לְחַטָּאת.
כָּל הַתָּלוּי לִתְרוּמָה, נִשְׁפָּךְ לְחַטָּאת.
אִם עָשׂוּ עַל גַּבָּיו טָהֳרוֹת, תְּלוּיוֹת.
הָרְפָפוֹת, טְהוֹרוֹת לְקֹדֶשׁ וְלִתְרוּמָה וּלְחַטָּאת.
רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָרְעָדוֹת, טְמֵאוֹת לְחַטָּאת:
דְּבֵלָה שֶׁל תְּרוּמָה שֶׁנָּפְלָה לְתוֹךְ מֵי חַטָּאת וּנְטָלָהּ וַאֲכָלָהּ,
אִם יֶשׁ בָּהּ כַּבֵּיצָה, בֵּין טְמֵאָה בֵּין טְהוֹרָה, הַמַּיִם טְמֵאִין, וְהָאוֹכְלָהּ חַיָּב מִיתָה.
אֵין בָּהּ כַּבֵּיצָה, הַמַּיִם טְהוֹרִין, וְהָאוֹכְלָהּ חַיָּב מִיתָה.
רַבִּי יוֹסֵי אוֹמֵר, בִּטְהוֹרָה, הַמַּיִם טְהוֹרִים.
הַטָּהוֹר לְחַטָּאת שֶׁהִכְנִיס רֹאשׁוֹ וְרֻבּוֹ לְתוֹךְ מֵי חַטָּאת, נִטְמָא:
כֹּל הַטָּעוּן בִּיאַת מַיִם מִדִּבְרֵי תוֹרָה,
מְטַמֵּא אֶת הַקֹּדֶשׁ וְאֶת הַתְּרוּמָה וְאֶת הַחֻלִּין וְאֶת הַמַּעֲשֵׂר, וְאָסוּר עַל בִּיאַת הַמִּקְדָּשׁ.
לְאַחַר בִּיאָתוֹ, מְטַמֵּא אֶת הַקֹּדֶשׁ, וּפוֹסֵל אֶת הַתְּרוּמָה, דִּבְרֵי רַבִּי מֵאִיר.
וַחֲכָמִים אוֹמְרִים, פּוֹסֵל בַּקֹּדֶשׁ וּבַתְּרוּמָה, וּמֻתָּר בַּחֻלִּין וּבַמַּעֲשֵׂר.
וְאִם בָּא אֶל הַמִּקְדָּשׁ, בֵּין לִפְנֵי בִיאָתוֹ בֵּין לְאַחַר בִּיאָתוֹ, חַיָּב:
כֹּל הַטָּעוּן בִּיאַת מַיִם מִדִּבְרֵי סוֹפְרִים,
מְטַמֵּא אֶת הַקֹּדֶשׁ, וּפוֹסֵל אֶת הַתְּרוּמָה, וּמֻתָּר בַּחֻלִּין וּבַמַּעֲשֵׂר, דִּבְרֵי רַבִּי מֵאִיר.
וַחֲכָמִים אוֹסְרִים בַּמַּעֲשֵׂר.
לְאַחַר בִּיאָתוֹ, מֻתָּר בְּכֻלָּן.
וְאִם בָּא אֶל הַמִּקְדָּשׁ, בֵּין לִפְנֵי בִיאָתוֹ וּבֵין לְאַחַר בִּיאָתוֹ, פָּטוּר:
כֹּל הַטָּעוּן בִּיאַת מַיִם, בֵּין מִדִּבְרֵי תוֹרָה בֵּין מִדִּבְרֵי סוֹפְרִים,
מְטַמֵּא אֶת מֵי חַטָּאת וְאֶת אֵפֶר חַטָּאת וְאֶת הַמַּזֶּה מֵי חַטָּאת, בְּמַגָּע וּבְמַשָּׂא.
הָאֵזוֹב הַמֻּכְשָׁר, וְהַמַּיִם שֶׁאֵינָן מְקֻדָּשִׁים, וּכְלִי רֵיקָם הַטָּהוֹר לְחַטָּאת, בְּמַגָּע וּבְמַשָּׂא, דִּבְרֵי רַבִּי מֵאִיר.
וַחֲכָמִים אוֹמְרִים, בְּמַגָּע אֲבָל לֹא בְמַשָּׂא:
כָּל אֵזוֹב שֶׁיֶּשׁ לוֹ שֵׁם לְוַי, פָּסוּל.
אֵזוֹב זֶה, כָּשֵׁר.
אֵזוֹב יָוָן, אֵזוֹב כּוֹחֲלִית, אֵזוֹב רוֹמִי, אֵזוֹב מִדְבָּרִי, פָּסוּל.
וְשֶׁל תְּרוּמָה טְמֵאָה, פָּסוּל. וְשֶׁל טְהוֹרָה, לֹא יַזֶּה. וְאִם הִזָּה, כָּשֵׁר.
אֵין מַזִּין לֹא בְיוֹנְקוֹת, וְלֹא בִתְמָרוֹת.
אֵין חַיָּבִין עַל הַיּוֹנְקוֹת עַל בִּיאַת הַמִּקְדָּשׁ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף לֹא עַל הַתְּמָרוֹת.
אֵלּוּ הֵן הַיּוֹנְקוֹת, גִּבְעוֹלִין שֶׁלֹּא גָמָלוּ:
אֵזוֹב שֶׁהִזָּה בוֹ, כָּשֵׁר לְטַהֵר בּוֹ אֶת הַמְּצֹרָע.
לִקְּטוֹ לְעֵצִים וְנָפְלוּ עָלָיו מַשְׁקִין, מְנַגְּבוֹ וְהוּא כָשֵׁר.
לִקְּטוֹ לְאֳכָלִין וְנָפְלוּ עָלָיו מַשְׁקִין, אַף עַל פִּי שֶׁנִּגְּבוֹ, פָּסוּל.
לִקְּטוֹ לְחַטָּאת, כִּמְלֻקָּט לְאֳכָלִין, דִּבְרֵי רַבִּי מֵאִיר.
רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, כִּמְלֻקָּט לְעֵצִים:
שְׁלשָׁה קְלָחִים וּבָהֶם שְׁלשָׁה גִבְעוֹלִין.
רַבִּי יְהוּדָה אוֹמֵר, שֶׁל שְׁלשָׁה שְׁלשָׁה.
אֵזוֹב שֶׁיֶּשׁ בּוֹ שְׁלשָׁה קְלָחִים, מְפַסְּגוֹ וְאוֹגְדוֹ.
פִּסְּגוֹ וְלֹא אֲגָדוֹ, אֲגָדוֹ וְלֹא פִסְּגוֹ, לֹא פִסְּגוֹ וְלֹא אֲגָדוֹ, כָּשֵׁר.
רַבִּי יוֹסֵי אוֹמֵר, מִצְוַת אֵזוֹב, שְׁלשָׁה קְלָחִים, וּבָהֶם שְׁלשָׁה גִבְעוֹלִים, וּשְׁיָרָיו שְׁנַיִם, וְגַרְדֻּמָּיו כָּל שֶׁהוּא:
(1) A vial [of water sanctified for the chatat ritual] which one left uncovered, and [then] returned to find it covered, is invalid [for the ritual]. If one left it covered and returned to find it uncovered, if a weasel could have drunk from it--or a snake, according to Rabban Gamliel--or if dew descended into it at night, it is invalid. The chatat [ashes or water, contained inside a vessel] are not protected [from impurity] by a tight seal [if they were in a tightly sealed vessel incapable of becoming impure from the outside]; but waters which were not sanctified are saved [from impurity] by a tight seal.
(2) Any doubtful case [regarding something's purity status] which would be [deemed] pure for trumah [a portion of produce which needs to be given to a priest and must be kept pure] is pure for chatat. Any [doubtful case] which is 'hanging' for trumah [i.e. not definitively deemed pure or impure, but rather is neither eaten not burned] is spilled out for chatat. [Impure trumah may not be eaten and needs to be burnt, but it is forbidden to burn pure trumah. A doubtful case of trumah is considered 'hanging' if we declare it doubtfully impure such that it may not be eaten but is still not allowed to be burnt. Invalid chatat waters, however, cannot be used for the ritual sprinkling, and thus retain no sanctity; therefore they may be discarded or destroyed.] If one [whom the chatat waters that should have been spilled out were sprinkled on him when he was impure, in order to purify him through the chatat ritual] handled pure [trumah], they are 'hanging' [and can be neither eaten nor burned. The [wooden] lattices are pure for sanctified property, for trumah, and for chatat. Rabbi Eliezer says: The shaky [lattices] are impure for chatat.
(3) If a fig cake of trumah fell into the chatat waters, and one took it and ate it, if it [the amount be ate] contained [a volume] equivalent to an egg, [regardless of] whether it was pure or impure, the waters are impure and the eater is liable for the death penalty. If it did not contain [a volume] equivalent an egg, the waters are pure and the eater is liable for the death penalty. Rabbi Yose says: If it was pure, the waters are pure. One who is pure for chatat, if he stuck his head and the majority of his body into chatat waters, he is made impure.
(4) Anyone who is required by the words of the Torah to enter into water [for ritual immersion, to become pure], renders impure sanctified property, trumah, unsanctified objects, and the tithe; and he is forbidden to enter the temple. After his entering [the water, but before sunset on the day of his immersion], he renders sanctified property impure, and he invalidates trumah, according to Rabbi Meir. And the Sages say: he invalidates sanctified property and trumah, but he is permitted to [touch] unsanctified objects and the tithe. And if he entered the temple, whether before his entering [the water], or after his entering [but before sunset that day], he is liable.
(5) Anyone who is required by the words of the Scribes [i.e. on a rabbinic level] to enter into water [for ritual immersion], he renders sanctified property impure, and invalidates trumah, and he is permitted to [touch] unsanctified property and the tithe, according to Rabbi Meir. And the Sages forbid regarding the tithe. After his entering [the water, even before sunset that day], he is permitted to [touch] any of these. And if he came to the temple, whether before his entering [the water], or after his entering, he is exempt.
(6) Anyone who is required to enter into water [for ritual immersion], whether by the words of the Torah or by the words of the Scribes, he renders impure chatat waters [which have been sanctified with red heifer ashes], and the chatat ashes, and the one who sprinkles the chatat waters, through [his] touch, and by [his] carrying [them]. The [pure] hyssop which has been primed [for impurity, such as if it became wet], and waters that are have not been sanctified [by being mixed with chatat ashes], and an empty vessel that is pure for chatat, [also are rendered impure by one who requires immersion] through [his] touch and by [his] carrying [them], according to Rabbi Meir. And the Sages say: by touch but not by carrying.
(7) Any hyssop that has a borrowed name is invalid [for sprinkling the ashes of a red heifer, which must be done with a bundle of hyssop]. The [type of hyssop about which one says] "This is hyssop," is valid. Lavender, blue hyssop, Roman hyssop, desert hyssop, are invalid. And [hyssop] of impure trumah is invalid. And one of pure [trumah] should not be sprinkled with [as part of the chatat ritual], but if one did sprinkle [with it, post-facto] it is valid. We do not sprinkle with young [hyssop], and not with buds. [One who was impure and was then sprinkled, as part of the chatat purification ritual, with] young [hyssop] is not liable for [subsequently] entering the temple. Rabbi Eliezer says: [he is] even not [liable for entering the temple if he had been sprinkled using hyssop] buds". Which are young [hyssop]? Stalks that [their flowers] have not matured.
(8) Hyssop with which one sprinkled [during the chatat ritual] is valid for use in purifying the metzora [one with a skin illness which renders him impure, and whose purification ritual involves hyssop]. If one picked it [the hyssop] as wood, and liquids fell on it, one may dry it and it is valid [for sprinkling with]. If one picked it as food and liquids fell on it, even if one dried it, it is invalid [for sprinkling]. If one picked it for use for the chatat ritual, it is as though it were picked as food, according to Rabbi Meir. Rabbi Yehuda and Rabbi Yose and Rabbi Shimon say: [it is] as though it were picked as wood.
(9) The mitzvah of the hyssop [which the Torah commanded to be used for sprinkling the chatat waters on one who is impure] is three stems [bundled together] containing three [central] stalks [i.e. a stalk for each]. Rabbi Yehuda says: three [stalks] each. A hyssop that has three stems, one separates them and then binds them together. If one separated but did not bind, [or] bound and but did not separate, [or] neither bound nor separated, it is valid [for sprinkling, post-facto]. Rabbi Yose says: The mitzvah of the hyssop is three stems containing three [central] stalks, and two for its remainder [i.e. if some of it falls off, it must retain at least two stalks in order to stay valid], and a [minimal] amount for its frame [i.e. if the sprinkling causes the stalks to break, at least a minimal amount must remain in order for to stay valid].